नाट्यशास्त्रम् (प्रथम भाग - अभिनवभारती एवं हिन्दी टीका सहित)
Natyashastra of Bharata Muni with Hindi Commentary (Vol 1)
भरत मुनि / आचार्य अभिनवगुप्त द्वारा
-VII. 10 ] THE EMOTIONAL AND OTHER STATES 121
- Just as a king is superior to other men, and the preceptor (guru) is superior to his disciples, so the Dominant States (sthāyi-bhāva) are superior to the other States (Determinants, Consequents and Transitory States).
The Dominant States
Characteristics of these which are known as the Sentiments have been mentioned before. Now we shall discuss the marks of the States common to them. First of all we shall take up [the case of] the Dominant States (sthāyi-bhāva).
Love
Love (rati) which has pleasure as its basis is caused by Determinants like seasons, garlands, unguent, ornaments, dear ones, enjoyment of a superior residential house and absence of opposition [from any one]. It is to be represented on the stage by Consequents such as a smiling face, sweet words, motion of eyebrows, and glances and the like.
There is a Śloka [on this point]
- Love arises from the attainment of desired objects, because of its agreeableness. It is to be represented on the stage by sweet words accompanied by [suitable] gestures and movements of limbs.
Laughter
Now Laughter (hāsya) is caused by Determinants such as mimicry of others' actions¹, incoherent talk, obtrusiveness, foolishness and the like. It is to be represented on the stage by means of Smile and the like.
On this point there is a traditional Śloka :
- Laughter arises from a mimicry of other people's actions. It is to be represented on the stage by the learned with Smile, Laughter and Excessive Laughter.
8 (B.12-14, G.8).
9 (B.14-15, G.9). ¹ B. adds kuhaka after paraceṣṭā.
10 (B.16-17, G.10).
16
122
THE NATYASASTRA
[ VII. 11-
Sorrow
Sorrow (śoka) is caused by Determinants such as death of the beloved one, loss of wealth, experience of sorrow due to any one's murder or captivity, and the like. It is to be represented on the stage by Consequents such as shedding tears, lamentation, bewailing, change of colour, loss of voice, looseness of limbs, falling on the ground, crying, deep breathing, paralysis, insanity, death and the like. Weeping in this case is of three kinds : [weeping of joy, [weeping] of affliection and [weeping] due to jealousy. On these points there are traditional Āryās :
-
¹Weeping in which the checks are blooming in joy, the body is horripilating, there are words² of remembrance and tears are not concealed is called weeping of joy.
-
Weeping in which there is a loud sound, copious shedding of tears, uneasiness of the body, want of steady movements and efforts, lamentation after falling on the ground and rolling on the earth is called weeping due to affliction.
-
Loud weeping of women in which the lips and the cheeks are throbbing and the head is shaking, the eyebrows and the glances are moving in anger, is called weeping due to jealousy.
-
Sorrow relates to women, persons of the inferior type, and it has its origin in affliction [of any kind]. With relation to it, persons of the superior and the middling types are distinguished by their patience and those of the inferior type by their weeping.
Anger
Anger (krodha) is caused by Determinants such as insolence, abusive language, quarrel, altercation, opposing [persons or objects] and the like. It is to be represented on the stage by Consequents such as swollen nose, upturned eyes, bitten lips, throbbing cheeks and the like.
11 (B.19, G.11). ¹ B. reads one additional couplet (B.18, before this).
² Read sānusmaraṇāṁ vāganibhṛtāsram.
12 (B.20, G.12). 13 (B.21, G.13). 14 (B.22-23, G.14).
.VII. 20 ] THE EMOTIONAL AND OTHER STATES 123
15. Anger is of five kinds, viz., anger caused by enemies, superior persons, lovers, servants, and feigned anger.
On this point there are traditional Āryās :
16. One should show anger against resistance by the enemy with knitting of eyebrows, fierce look, bitten lips, hands clasping each other, and touching one's own head and breast.
17. One should show anger against control by superiors with slightly downcast eyes, wiping off slight perspiration and not expressing any violent movement.
18. One should show one's anger to the beloved woman by a very slight movement [of the body], by shedding tears, and knitting eyebrows and with sidelong glances, and throbbing lips.
19. Anger to one's servants should be represented on the stage by means of threat, rebuke, dilating the eyes and casting contemptuous looks of various kinds.
20. Anger which is artificially shown with a view to the realisation of an ulterior motive and which mostly betrays marks of effort is called feigned anger, and it relates to two¹ Sentiments.
Energy
Energy (utsāha) relates to persons of the superior type. It is caused by Determinants such as absence of sadness, power, patience, heroism and the like. It is to be represented on the stage by Consequents such as steadiness², munificence, boldness of an undertaking, and the like.
On this point there is a Śloka :
15 (B.24, G.omits). 16 (B.26, G.15). 17 (B.27, G.16).
18 (B.28, G.17). 19 (B.29, G.18).
20 (B.30-31, G.19). ¹ ubhayarasa (dvirasa, G.).
² Omit dhairya after sthairya.
21 (B.32-33, G.20). ¹ Omit śvāpada before śūnya.
² Omit kāntāra before durdina.
124 THE NATYASASTRA [ VII. 25
- Energy which has effort as its basis and which grows out of alertness and such other qualities, should be represented on the stage by acts of vigilance and the like
Fear
Fear (bhaya) relates to women and persons of the inferior type. It is caused by Determinants such as acts offending one's superiors and the king¹, roaming in a forest, seeing an elephant and a snake, staying in an empty house, rebuke [from one's superiors], ²a dark rainy night, hearing the hooting of owls and the cry of animals that go out at night, and the like. It is to be represented on the stage by Consequents such as, trembling hands and feet, palpitation of the heart, paralysis, dryness of the mouth, licking the lips, perspiration, tremor, apprehension [of danger], seeking for safety, running away, loud crying and the like.
On this point there are Ślokas :
-
Fear arises from an embarassment due to offending one's superiors and the king, seeing terrible objects and hearing awful things.
-
This is to be represented with tremor of the limbs, panic, drying up of the mouth, hurried movement, widely opened eyes and such other gestures and actions.
-
Fear in men arising from terrifying objects should be represented on the stage by actors (lit. dancers) with slackened limbs and suspended movement of the eyes.
There is also an Āryā on this point :
- This (fear) should be represented on the stage with tremor of hands and feet, and palpitation of the heart, paralysis, licking the lips, drying up of the mouth, loosened limbs and sinking (viṣaṇṇa) body.
22 (B.34, G.21). 23 (B.35, G.22),
24 (B.36, G.23).
25 (B.37-38, G.24).
-VII. 37] THE EMOTIONAL AND OTHER STATES 125
Disgust
Disgust (jugupsā) relates to women and persons of the inferior type. It is caused by Determinants such as hearing and seeing¹ unpleasant things, and the like. It is to be represented on the stage by Consequents such as, contracting all the limbs, spitting, narrowing down of the mouth, heartache and the like.
On this point there is a Śloka.
- Disgust is to be represented on the stage by covering the nose, contracting all the limbs, [general] uneasiness and heartache.
Astonishment
Astonishment (vismaya) is created by Determinants such as illusion, magic, extraordinary feats of men, great excellence in painting, art-works in parchment¹ and the like. It is to be represented on the stage by Consequents such as wide opening of the eyes, looking without winking of the eyes, [much] movement of the eyebrows, horripilation, moving the head to and fro, the cry of "well, done," "well done," and the like.
On this point there is a Śloka :
- Astonishment arising from joy due to extraordinary acts should be represented by means such as joy tears, fainting and the like.
The Transitory States
The Dominant States¹ are to be known as described here. We shall now explain the Transitory States (vyabhicāri-bhāva). It is questioned, "Why are these called vyabhicāriṇaḥ?" [In answer] it is said that vi and abhi are prefixes, and the root is caru meaning 'to go', 'to move'. Hence the word vyabhicāriṇaḥ means 'those that move in relation to the Sentiments towards different kinds of objects. That is, they carry the Sentiments which are connected with Words, Gestures and the Temperament. It is questioned, "How do they carry [the Sentiments] ?" In answer it is said, "It is a popular
¹ Omit parikīrtana after śravaṇa.
26 (B.40-41, G.25). ¹ Omit vidyā after śilpa.
27 (B.42-43, G.26). ¹ Omit rasasaṃjñāḥ (B) after sthāyino bhāvāḥ.
.VII. 35 ] THE EMOTIONAL AND OTHER STATES 127
On this point there are two Āryās :
31. Weakness grows out of vomitting, purgation and sickness, penance, and old age. It is to be represented on the stage by thinness of the body, slow gait and tremor [of the limbs].
32. Weakness is to be represented on the stage by a very weak voice, weakness of the eyesight, poor gait, constant slackness of the limbs.
Apprehension
Apprehension (śaṅkā) has doubt as its basis and it relates to to women and persons of the inferior type. It is caused by Determinants such as theft, giving offence to the king and the like. It is to be represented on the stage by Consequents such as constantly looking on, hesitating movement (arākuṇṭhana), dryness of the mouto, licking the lips, change of facial colour, tremor, dry lips, loss of voice and the like.
There is a Śloka on these points :
33. Apprehension in the Terrible Sentiment is due to robbery, and the like, and in case of the Erotic Sentiment it is due to [a possible] deception on the part of the lover.
Some authorities prescribe (lit. desire) in this case a concealment of appearence which is to be characterised by [adoption of] clever tricks and gestures.
There are two Āryās in this connexion :
34. Apprehension is of two kinds : viz. that arising from one's ownself and that arising from another person. That arising from one's own self is to be known from one's eyes and efforts.
35. A man with Apprehension has a dark face, a thick and protruding tongue, slightly trembling limbs, and he constantly looks sideways.
Envy
Envy (asūyā) is caused by Determinants such as various offences, hatred, other people's wealth, good luck, intelligence,
31 (B.49, G.30). 32 (B.50-51, G.31). 33 (B.52-53, G 32).
34 (B.54, G.33). 35 (B.55-56, G.34).
128 THE NATYASASTRA [ VII, 36-
sports, learning and the like. It is to be represented on the stage by Consequents such as finding fault with others, decrying their virtues, not paying any heed to these, remaining with downcast face, knitting eyebrows in disparagement and abusing others in the assembly [of men].
On these points there are two Āryās :
36. Envy arises in a person who is displeased to see other people's good fortune, wealth, intelligence, and exuberence of sportiveness.
37. It is to be represented by a distorted face, knitting eyebrows, face turned away in jealous anger, decrying other people's virtues and showing hatred towards them.
Intoxication
Intoxication (mada) is caused by drinking of liquor and smilar other things. It is of three kinds and has five Determinants. There are the following Āryās on this point :
38. Intoxication is of three kinds, viz. light, medium and excessive. It has five causes which should be represented on the stage.
39. While intoxicated some sing, some laugh and some use hot words while other sleep.
40. Among these, persons of the superior type sleep, those of the middling type laugh and sing, and those of the inferior type cry or use hot words.
41. Light intoxication is characterised by smiling face, pleasant feeling, joyful body, slightly faltering words, delicately unsteady gait and relates to persons of the superior type.
42 Medium intoxication is characterised by drunken and rolling eyes, drooping arms or arms restlessly thrown about and irregularly unsteady gait, and relates to persons of the middling type.
36 (B.57, G.35). 37 (B.58-59, G.36). 38 (B.60, G.37).
39 (B.61, G.38). 40 (B.62, G.39). 41 (B.63, G.40).
42 (B.64, G.41).
.VII. 47] THE EMOTIONAL AND OTHER STATES 129
-
Excessive intoxication is characterised by loss of memory, and incapacity to walk due to vomitting, hiccough and cough, and a thick protruding tongue and spitting, and relates to persons of the inferior type.
-
A character who [acts] drinking on entering the stage is to show that his intoxication is increasing, but the character who enters the stage as drunk should show that his intoxication is decreasing.
-
But the intoxication should be stopped by effort when there is panic, grief and increase of terror due to some cause.
-
On account of these special conditions, intoxication disappears quickly just as grief passes away on hearing the happy news of [sudden] prosperity.
Weariness
Weariness (śrama) is caused by Determinants such as travelling a long way, exercising of the limbs and the like. ¹ It is to be represented on the stage by Consequents such as gentle rubbing of the body, [deep] breathing, contraction of the mouth, belching, massaging of the limbs, very slow gait, contraction of the eyes, making Śītkāra and the like.
There is an Āryā on this point:
- Weariness in man is caused by travelling [a long way] and exercising [the limbs], and it is to be represented on the stage by [deep] breathing, tired gait and the like.
Indolence
Indolence (ālasya) is caused by Determinants such as nature, lassitude, sickness satiety, pregnancy and the like. And it relates to women, and men of the inferior type. It is to be represented on the stage by Consequents such as aversion to any kind of work, lying down, sitting, drowsiness, sleep and the like. On this point there is an Āryā :
43 (B.65, G.42). 44 (B.66, G.43). 45 (B.61, G.44).
46 (B.68-69, G.45). ¹ We follow the reading of the ms ḍa in B.
47 (B.70-71, G.46). ¹ adhvagati for nṛttadva° (B).
17
130 THE NATYASASTRA [-VII. 48-.
48. Indolence arising from lassitude as well as nature should be represented on the stage by discontinuance of all activity except taking food.
Dipression
Dipression (dainya) is caused by Determinants such as poverty, mental agony and the like. It is to be represented on the stage by Consequents such as want of self-command, dullness of the body, absent-mindedness, giving up of cleansing [the body] and the like.
There is an Āryā on this point :
49. Dipression of men proceeds from anxiety, eager expectation and misery. Different modes of representing it on the stage includes giving up of cleansing [the body] in any way.
Anxiety
Anxiety (cintā) is caused by Determinants such as loss of wealth, theft of a favourite object, poverty and the like. It is to be represented on the stage by [deep] breathing, sighing, agony, meditation, thinking with a downcast face, thinness of the body and the like.
There are two Āryās on this point :
50. Anxiety of men arises in various ways : from the loss of wealth, theft of a favourite object, and a heart full of expectation.
51. It is to be represented on the stage by sighing, deep breathing, agony, and absent-mindedness, giving up of cleansing [the body] and want of self-command.
Distraction
Distraction (moha) is caused by Determinants such as accidental injury, adversity, sickness, fear, agitation, remembering past enemity and the like. It is to be represented on the stage by Consequents such as want of movement, [excessive]
48 (B.92-73, G.47).
49 (B.74-75, G.48).
50 (B.76, G.42).
51 (B.77-78, G.50).
VII. 55 ] THE EMOTIONAL AND OTHER STATES 131
movement of [a particular] limb, falling down, reeling, not seeing properly and the like.
There is a Śloka on this point :
- Due to seeing a robber in an unexpected place or from panic of different kinds distraction occurs to a man when he finds no help [near by].
There is also an Āryā on this point :
- Distraction occurs due to adversity, accidental injury, memory of past enemity. It is to be represented on the stage by suspension of the activity of all senses.
Recollection
Recollection (smṛti) is remembering every condition of happiness and misery. It is caused by Determinants such as impairment of health, disturbed nightly sleep, seeing and speaking with a level head, thinking, constant practice and the like. It is to be represented on the stage by Consequents such as nodding of the head, looking down, raising up the eyebrows and the like.
On this point there is a Ślokā and an Āryā :
-
One is said to be recollecting something when one remembers past happiness and misery which were either conceived in mind or did actually occur and was forgotten.
-
Recollection arising from impaired health, or relating to the Vedas and Darśanas is to be represented on the stage by raising or nodding of the head and raising the eyebrows.
Contentment
Contentment (dhṛti) is caused by [Determinants such as] heroism, spiritual knowledge, learning, wealth, purity, good conduct, devotion to one's superiors, ¹getting excessive amount of money, enjoying sports, and the like. It is to be represented on the stage by Consequents such as enjoyment of objects gained, and not
52 (B.79, G.51). 53 (B.80-81, G.52).
54 (B.82, G.53).
55 (B.83-84, G.54). ¹ Omit manoratha (B.G.) after adhika.
| 132 | THE NATYASASTRA | [ VII. 56- |
|---|
grumbling over objects unattained, past, partially enjoyed, lost and the like.
On this point there are two Āryās :
56. Contentment arising from spiritual knowledge, purity, wealth and power, is always to be represented on the stage by an absence of fear, sorrow and sadness.
57. When one enjoys attained objects such as [sweet] sound, touch, taste, form and smell, and is not sorry over their non-attainment one is said to have Contentment.
Shame
Shame (vrīḍā) has improper action as its basis. It is caused by Determinants such as humiliation and repentance on account of transgressing words of superiors or disregarding them, nonfulfilment of vows and the like. It is to be represented on the stage by Consequents such as covered face, thinking with downcast face, drawing lines on the ground, touching clothes and rings, and biting, the nails, and the like.
There are two Āryās on this point :
58. When a man, after he has done anything improper, is seen by those who are pure, he becomes repentant and is ashamed.
59. The ashamed man will cover his face, draw lines on the ground, bite the nails and touch clothes and rings.
Inconstancy
Inconstancy (capalatā) is caused by Determinants such as love, hatred, malice, impatience, jealousy, opposition and the like. It is to be represented on the stage by Consequents such as harsh words, rebuke, beating, killing, taking prisoner, goading and the like.
There are two Āryās on this point.
| 56 (B.85, G.55). | 57 (B.86-87, G.56). |
| 58 (B.88, G.57). | 59 (B 89-90, G.58). |
.VII. 62] THE EMOTIONAL AND OTHER STATES 133
60. When a man does anything like killing or imprisoning any one without any forethought he is said to be inconstant because of his not being definite in his action.
Joy
Joy (harṣa) is caused by Determinants such as attainment of the desired object, union with a desired, trusted and beloved person, mental satisfaction, favour of gods, preceptor, king, and husband (or master), receiving [good] food, clothing and money and enjoying them, and the like. It is to be represented on the stage by means of Consequents such as brightness of the face and the eyes, using sweet words, embracing, ¹horripilation, tears, perspiration and the like.
There are two Āryās on this point :
61. Joy is caused to a man when he has attained any object or obtained anything which was unobtainable or has met his beloved one or has his heart’s desire fulfilled.
62. It is to be represented on the stage by brightness of the eyes and the face, loving words, embrace, delicate movement of the limbs, and perspiration and the like.
Agitation
Agitation (āvega) is caused by Determinants such as portents, wind or rains, [outbreak] of fire, running about of elephants, hearing very good or very bad news, stroke of adversity and the like. In this connexion portents include [a stroke of] lightning and [falling] of meteors or shooting stars, eclipse of the sun and the moon, and appearance of comets. It is to be represented on the stage by looseness of all the limbs, sadness, distraction of the mind, loss of facial colour, surprise and the like. [Agitation] due to violent winds is to be represented by veiling [the face], rubbing the eyes, collecting [the ends] of clothes [worn], hurried going and the like. [Agitation] due to [heavy] rains is to be represented by lumping
60 (B.91-92, G.59). ¹ Omit pulakita after kaṇṭakita (B.G).
61 (B.93, G.60).
62 (B.94-94, G.61).
134 THE NĀṬYAŚĀSTRA [ VII. 136
together of all the limbs, running, looking for some covered shelter, and the like. [That] due to [an outbreak of] fire is to be represented by eyes troubled with smoke, narrowing down all the limbs, or shaking them, running with wide steps, flight and the like. That due to running about of elephants is to be represented by hurried retreat, unsteady gait, fear, paralysis, tremor, looking back and the like. [That] from hearing something favourable is to be represented by getting up, embracing, giving away clothes and ornaments, weeping, horripilation and the like. That due to hearing anything unpleasant is to be represented by 'falling down on the ground, lamentation, rolling about [even] on a rough surface, running away, bewailing, weeping and the like. And that due to popular rising (prakṛti-vyasana) is to be represented by sudden retreat, taking up weapons and armour, mounting elephants and horses and chariots, striking¹ and the like.
- Agitation of these eight kinds has hurry as its basis. This is characterised by patience on the part of persons of the superior and the middling types; but agitation of persons of the inferior type is marked by flight.
On this point there are two Āryās :
-
Agitation occurs over an unpleasant report, disregard of instruction, throwing a missile and panic.
-
Agitation due to an unpleasant report has as its Consequents assuming a sad look, and that due to a sudden appearance of enemy is to be represented by clash of weapons.
Stupor
Stupor (jaḍatā) is caused by Determinants such as cessation of all activity, hearing of a much desired thing or a [very] harmful thing, sickness and the like. It is to be represented on the stage by Consequents such as not uttering any word, speaking indistinctly, remaining absolutely silent, looking with steadfast gaze, dependence on others and the like.
¹ sampraharaṇa (pradhāraṇa B. G.).
63 (B.96, G.62). 64 (B.98, G.63). 65 (B.99-100, G.64).
.VII. 66 ] THE EMOTIONAL AND OTHER STATES 185
There is an Āryā on this point :
- A man is called stupid when due to senselessness he cannot distinguish between good and bad as well as happiness and misery, and remains silent and dependent on others.
Arrogance
Arrogance (garva) is caused by Determinants such as kingship, noble birth, personal beauty, youth, learning, power, attainment of wealth and the like. It is to be represented on the stage by Consequents such as contempt$^1$ [for others], harassing [people], not giving reply [to one's question], not greeting [others], looking to shoulders, roaming [at large], contemptuous laughter, harsh words, transgressing [commands of] the superiors, insulting [others] and the like.
There is an Āryā on this point :
- Arrogance of persons of the inferior type due to learning, youth, beauty, royalty and attainment of wealth is to be represented by movement of the eyes and the limbs.
Despair
Despair (viṣāda) is caused by Determinants such as inability to finish the work undertaken, accidental calamity and the like. It is to be represented on the part of persons of the superior and the middling types by Consequents such as looking for allies, thinking about means, loss of energy, absent-mindedness, deep breathing and the like. And on the part of persons of the inferior type it is to be represented by running away, looking down, drying up of the mouth, licking the corner of the mouth, sleep, deep breathing, meditation and the like.
There are two Āryās on this point :
- Despair arises from nonfulfilment the work begun, being taken at the time of committing theft, and giving offence to the king and the like.
66 (B.101-102, G.65). $^1$ Omit asūyā before avajñā.
67 (B.103-104, G.66). 68 (B.105, G.67).
136 THE NATYASASTRA [ VII. 59-
- In case of persons of the superior and the middling types this is to be represented by thinking about various means, and in case of persons of the inferior type sleep, deep breathing, and meditation are to represent it.
Impatience
Impatience (autsukya) is created by Determinants such as separation from beloved persons, remembering them, sight of a garden and the like. It is to be represented on the stage by Consequents such as sighs, thinking with downcast face, sleep, drowsiness, desire for lying down and the like.
There is an Āryā on this point :
- Impatience arises from the loss of beloved persons or from remembering them. This is to be represented on the stage by thinking, want of sleep, drowsiness, dullness of the body and desire to lie down and the like.
Sleeping
Sleeping (nidrā) is caused by Determinants such as weakness, fatigue, intoxication, indolence, [too much] thinking, too much eating, [soporific] nature and the like. It is to be represented on the stage by Consequents such as heaviness of the face, ¹rolling of the body, rolling of the eyes, yawning, massaging of the body, deep breathing, relaxed body, closing the eyes and the like.
There are two Aryās on this point :
-
Sleep comes to a man through weakness, fatigue, exertion, [too much] thinking, natural {tendency [to sleep] and keeping awake throughout the night.
-
It is to be represented on the stage by Consequents such as heaviness of the face, closing the eyes, or their rolling, stupor, yawning, massaging of the body and the like.
69 (B.106-107, G.68).
70 (B.108-109. G.69). ¹ śarīra-lolana (avalokana B.).
71 (B.110, G.70).
72 (B,111-112, G.71).
.VII. 75 ] THE EMOTIONAL AND OTHER STATES 137
Epilepsy
Epilepsy (apasmāra) is caused by Determinants such as being possessed by a god, a Nāga, a Yakṣa, a Rākṣasa, a Piśāca and the like, and a memory of such beings, eating food left after somebody's partaking of it, staying in a deserted house, non-obser-vation of proper time [in taking food, in sleeping etc.], derangement of humours (dhātu)$^1$ and the like. It is to be represented on the stage by Consequents such as throbbing, trembling, running, falling down, perspiration, foaming in the mouth, hiccough, licking [the lips] with the tongue, and the like.
On this point there are two Āryās :
73. Epilepsy occurs in a person when he is possessed by Bhūtas and Piśācas, when he remembers these beings, [eats] Ucchiṣṭa$^1$, stays in a deserted house, disregards for proper time [for taking food etc.], and is impure [in body].
74. Falling down suddenly on the ground, trembling, foaming in the mouth, and rising up while senseless, are condi-tions during Epilepsy.
Dreaming
Dreaming (supta) is caused by Determinants such as inter-ruption of sleep, enjoying objects of senses, infatuation [of any kind], spreading the bed on the ground, dragging the bed over the ground and the like. The dreaming which occurs in sleep is to be represented by Consequents such as deep breathing, dullness of the body, closing the eyes, stupefaction of all the senses, dreams and the like.
There are two Āryās on this point :
75. Dreaming occurs due to interruption of sleep, enjoying objects of senses and infatuation [of any kind]. It is to be
$^1$ They are three in number please viz. wind (vāyu), bile (pitta) and phlegm (kapha).
73 (B.113, G.72).$^1$ That which is left over in one's plate after he has finished his meal.
74 (B.114-115, G.73). 75 (B.116, G.omit).
18
138 THE NATYASASTRA [VII. 76-
represented on the stage by closing the eyes, deep breathing, dreaming dreams and talking while asleep.
- Dreaming is to be represented on the stage by deep breathing, imperfectly closing eyes, stupefaction of all senses and absence of all activity.
Awakening
Awakening (vibodha) is the break of sleep, and it is caused by Determinants such as digestion of food, bad dreams, loud sound, sensitive touch and the like. It is to be represented on the stage by Consequents such as yawning, rubbing the eyes leaving, the bed, and the like.
There is an Āryā on this point :
- Awakening is caused by digestion of food, [loud] sound, [sensesitive] touch and the like. It is to be represented on the stage by yawning, rubbing the face and the eyes, and the like.
Indignation
Indignation (amarṣa) is caused to persons abused or insulted by those having superior learning, wealth or power. It is to be represented on the stage by Consequents such as shaking the head, perspiration, thinking and reflecting with a downcast face, determination, looking for ways and means and allies, and the like.
There are two Ślokas on this point :
-
Indignation grows in energetic men who have been abused or insulted in an assembly by those having superior learning and wealth.
-
It is to be represented on the stage by energy, determination, reflection with a downcast face, shaking the head, perspiration and the like.
Dissimulation
Dissimulation (avahitthā) is the concealment of appearance. It is caused by Determinants such as shame, fear, defeat, respect,
76 (B.117-118, G.74).
77 B.119-120, G.75).
78 (B.121, G.76).
. 79 (B.122-123, G.77).
.VII. 82 ] THE EMOTIONAL AND OTHER STATES 139
deceit and the like. It is to be represented on the stage by Consequents such as speaking like another person, looking downwards, break in the speech, feigned patience and the like.
There is a Śloka on this point :
80. Dissimulation is due to boldness, deceit, fear and the like. It is to be represented by carelessness about an action, and not speaking much in reply or in addressing [others].
Cruelty
Cruelty (ugratā) is caused by Determinants such as arrest of robbers, offence to kings, offending words and the like. It is to be represented on the stage by Consequents like killing, imprisoning, beating, rebuking and the like.
There is an Āryā on this point :
81. Cruelty occurs when a robber is arrested or the king is given offence. It is to be represented on the stage by Consequents such as killing, imprisoning, beating, rebuking and the like.
Assurance
Assurance (mati) is caused by Determinants such as thinking about the meaning of many Śāstras and considering the pros and cons of things. It is to be represented on the stage by Consequents such as instructing pupils, ascertainment of [any] meaning, removal of doubt and the like.
There is a Ślokā on this point :
82. Assurance comes to men when they are well-versed in the meaning of many Śāstras. It is to be represented on the stage by Consequents such as instructing pupils and explaining the meaning [of Śāstras].
Sickness
Sickness (vyādhi) owes it origin to [an attack of three humours such as] wind (vāta), biles (pitta) and phlegm (kapha).
80 (B.124-125, G.78). 81 (B.126-127, G.79).
82 (B.128-129, G.80).
140 THE NĀṬYAŚĀSTRA [ VII. 83-
Fever and similar other illnesses are special varieties of it. Fever is of two kinds, viz. that with a feeling of cold (śīta) and that with a feeling of heat (dāha). Fever with a feeling of cold should be represented by Consequents such as shivering, tremor of the entire body, bending [the body], shaking of the jaws, narrowing down the nasal passage, dryness of the mouth, horripilation, lamentation and the like. And that with a feeling of heat, is to be represented by throwing out clothes, the hands and the feet, desire [to roll on] the ground, [use of] unguent, desire for coolness, lamentation, crying and the like. The other types of sicknesses are to be represented on the stage by Consequents such as narrowing down the mouth dullness of the body, [deep] breathing, making [peculiar] sounds, crying, tremor and the like.
There is a Śloka on this point :
83. Sickness in general should be represented on the stage by looseness of the limbs, throwing out the limbs and narrowing down the mouth due to illness.
Insanity
Insanity (unmāda) is caused by Determinants such as death of beloved persons, loss of wealth, accidental hurt, derangement of [the three humours] : wind (vāta), biles (pitta), phelgm (śleṣman), and the like. It is to be represented on the stage by laughing, weeping, crying, talking, lying down, sitting, running, dancing, singing, and reciting [something] without any reason, smearing [the body] with ashes and dust, taking grass, Nirmālya¹, soiled cloth, rags, potsherd, earthen tray as decoration [of the body], many other senseless acts, and imitation of others.
There are two Āryās on this point :
84. Insanity occurs owing to death of beloved persons, loss of wealth, accidental hurt, wind (vāta), biles (pitta), phlegm (kapha) derangement of the mind in various ways.
83 (B.130-131, G.81. ¹ Remains of a flower-offering to a deity, which is supposed to purify a person who takes it with reverence.
84 (B.132, G.82).